by advaitamandscience | Jun 7, 2025 | Articles
GITA AT A GLANCE – CHAPTER 9
In this Chapter Bhagavan Sri Krishna talks about the kingly Secret – Atma Anubhuti.
Jnana is theoretical knowledge.
Vijnana is Direct knowledge or experience.
In this chapter, Bhagavan Sri Krishna talks about both Jnana and Vijnana; and so, this chapter is known as Raja Vidya-Raja Guhya yoga: one who understands and practice this will have no rebirth and so this knowledge is said as imperishable Knowledge.
Bhagavan Sri Krishna says that the entire creation exists in Him and He supports all beings. When he says that he supports all beings it does not mean that he is responsible for our actions; it means that he is the Consciousness in which we exist. Bhagavan is very subtle, attribute-less and even though he appears in a form; he is formless. At the end of the cycle, during pralaya, all the beings lose their individual identity and merge in Him and again during the next creative cycle they come from Him. This happens again and again. Bhagavan is unattached to this action. Prakriti, an inherent power in Bhagavan, does all this. Because of this the world revolve. An ignorant person thinks that Bhagavan has a form; they do not know about His formless nature which is the higher nature. Many people cannot accept Bhagavan without a form.
Bhagavan advices Arjuna to worship him with single mind and know him as the imperishable source of beings. Steadfast devotion is needed to attain Bhagavan. A true Bhakta will see all the forms as the form of Bhagavan. He feels his presence everywhere.
Bhagavan tells about his true nature and says that he is the essence of all being and gives a few examples regarding it.
He says that, I am the Yagna, I am the offering in the yagna, I am the herbs and Plants used in the yagna. I am the agni. He says that, I am the father as well as the mother of this world, the dispenser of the fruits of action and the sacred syllable Omkara and the Vedas. I am the goal, the supporter, the witness, friend and I am the seed of all beings. As sun, I give heat and I am also the rain, I am the immorality and I am also the death. The ritualist worships Me by performing the Vedic rites and I give them heaven. After their puniya karmas are exhausted they return to this mortal world. But for a bhakta, who has steadfast devotion to me, I protect what he possesses and satisfy all his needs.
Bhagavan says that, even though a bhakta worship any form of God he is actually worshiping Me in another form. They think that they are worshipping another God but they do not know that they are actually worshipping Me in that form. I am the enjoyer of all sacrifices. Whoever offers Me anything however small it maybe I accept it with satisfaction. Bhagavan says that, whatever you do, whatever you eat, whatever you practice offer it to Me. Then you will be relieved from the bondage of that action. Bhagavan says that, I do not have any preferences. I neither love anyone nor hate anyone. But a person who is devoted to Me are in Me and I am in him. Even if a worst sinner worships Me, I accept him eagerly. My true devote is never perishable. Even if he is a sinner, he will attain the supreme goal.
Bhagavan as the last word in this chapter tells that fix your mind on Me, be devoted to Me, unite yourself to Me, taking Me as the supreme goal you shall attain Me.
by advaitamandscience | May 10, 2025 | Articles
In this chapter Bhagavan Krishna explains a few important technical terms to Arjuna; this chapter also explains the path taken by the bhaktas after their life time.
Arjuna asks Bhagavan Sri Krishna the meaning for
Brahman
Adhyatma
Adhidaiva
Adhiyagna
Adhibhuta
The answer given by Bhagavan Krishna was
- Brahman
Brahman is imperishable, immutable, eternal, self-existent, self-luminous, unchanging, all-pervading and Supreme. It is the source, root and womb of everything. In It all beings that are manifest live, move and have their being. It is paramam (supreme) and Akshara (indestructible). It is neither red nor white; it is not shadow, not darkness; not air, not either; without any sense organs or without mind or breath. It has nothing within or nothing outside. It cannot destroy anything nor can it be destroyed by anything. Brahman is the Akshara, the imperishable, the Supreme being.
- Adhyatma
Brahman dwelling in each individual body as the innermost Self is called Adhyatma. Adhyatma or Atma is not different from Brahman; the difference is in the way we perceive it. Atma has the same nature of Brahman. Only thing is it is the individual aspect.
- Adhidaiva
Adhidaiva is the witness consciousness. The in dweller by which all the other faculties perform is Adhidaiva. The presiding deities of the sense organs, the mind, the intellect are also said as devatas. In a nutshell, it is the soul or Jiva (which is a combination of chit) is Adhidaiva.
- Adhiyagna
Adhiyagna is the Consciousness; the presiding deity of sacrifice.
Lord Vishnu identifies Himself with all sacrificial acts. ‘Yajna is verily Vishnu’, says Taittiriya Samhita. Lord Krishna says, ‘I am the presiding deity in all acts of sacrifice in the body like the act of perception, feeling or thought’. Therefore, That Consciousness, which is in the form of Vishnu is the Adhiyagna.
- Adhibhuta
Adhibhuta is the knowledge of the elements which is of perishable nature; the changing Universe of the five elements with all its objects; all the material objects; everything that has birth; the changing world of names and forms is Adhibhuta.
Next Bhagavan Sri Krishna explains about the transmigration of the soul. He says that, whoever remembers Me alone at the time of leaving the body will attain Me and there is no doubt in it. To remember Bhagavan at the final moment one has to practice thinking about Him all the life. Otherwise, our miseries, worries will dominate at the final moment.
If we do not think of Bhagavan at the final moment, then we cannot attain Bhagavan; instead, we take birth according to the final thought of our life. The dominating thought in our life occupies the final moment. Therefore, one must practice the thought of Bhagavan all the time.
One must do any action thinking that Bhagavan has directed me to complete it successfully. Mind must be always engaged with the Brahmakara vritti, if the mind is always engaged in the Brahmakara Vritti, or saguna upasana or Nirguna uasana.- then at the end moment this thought which we have practised all life will come to the mind automatically.
Withdrawing the senses and the mind inward, focusing on Bhagavan if one utters omkara then he will attain the Supreme goal. Bhagavan says that, once when he attains Me there is no return for him to this world; which implies that there is no rebirth for him. Bhagavan says that all the worlds including the world of Brahma are subject to return again but the one who attain Me do not return again.
A day time of Brahma is thousand yugas and the night time of Brahma is thousand yugas. Both day and night make one day of Brahma. At the end of each day time of Brahma (i.e thousand yugas) there will be pralaya. When the day time of Brahma begins there will be creation again. During the pralaya everything remains in the avyakta (seed form) and when the day time of Brahma begins it will manifest again. Bhagavan is beyond the manifest and the unmanifest and one who attain Him will not take rebirth. This is a being’s highest abode.
Bhagavan says that, one who departs in the day time, in the bright fortnight, in the northern solstice, will be led to Brahma loka. This path leads to salvation. A person of that spiritual caliber will leave the body at that time.
A person who departs in the night time, in the dark fortnight, in the southern solstice, will be led to pithir loka and will take rebirth according to his karma. These are the overall general rules. There exist many sub-rules for a person to attain salvation.
Bhagavan Krishna says that a yogi must withdraw his senses inward and always concentrate on Me then he will attain Me.
by advaitamandscience | Apr 11, 2025 | Articles
In this chapter Bhagavan Krishna explains about Jnana (knowledge) and Vijnana (practical Knowledge). Only a guru of such stature can talk about vijnana. Bhagavan Krishna says that only a few strive for Knowledge and among them only one or two attain me. So rare and precious is this knowledge.
Bhagavan Krishna says that I have divided my nature into eightfold as – Earth, water, fire, air, ether, mind, intellect and egoism. They are said as inferior nature or apara Prakriti. However, a being is higher than this. He is para (supreme). He is the life element by which the world is upheld. All forms are the combination of these two – para and apara prakriti.
Bhagavan is the source as well as the destroyer of this creation. Bhagavan says that there is no one higher than Me and all in this creation are strung to Me as gems in a mala (chain). He is the effulgence of the sun, the sound in the ether, the luminosity of fire, the sapidity of water and the fragrance of the earth. He says that I am the seed of all beings and the Intelligence of the Intelligent.
It is from Bhagavan the prakriti emerges and it is in Him it merges. In the middle He sustains it. We see the difference in Prakriti (nature) and believe that Bhagavan is different from prakriti. He cannot be different from anything in this creation. This creation is a part and parcel of Him.
Unless one takes refuge in Bhagavan it is difficult to understand the Unity in diversity. This creation is the combination of the three gunas of Prakriti. It deludes everyone. To ward of delusion, one has to worship Bhagavan.
Bhagavan says that there are three types of Bhaktas.
1 Some bhaktas worship Me when they are in distress.
- Some worship Me to seek knowledge.
- Some worship Me to satisfy the desires.
- The wise men worship Me for no reason – they love Me
Bhagavan says that the wise men are dearer to Me because they do not expect anything from Me. They worship Me for the sake of worshiping Me. Their bhakti is steadfast without any expectation. They worship Me as their Self and so I am not different from them. In the end they will attain Me. Those wise bhaktas realize that all this is Vasudeva (the innermost Self). Bhagavan Himself says that such bhktas are very hard to find.
Bhagavan says that some bhaktas who are desire oriented worship me in another form as Ishta Devata. However, I will satisfy their desires through that form. Whatever faith a bhakta has I will bless them through that faith. Bhagavan says that the fruit they get by such bhakti is only worldly desire satisfaction; in spite of striving hard they will not understand my true nature. Their effort is diverted to worldly desires. They will not know My higher nature, which is unmanifest. It is pure undivided Consciousness. They are caught in Maya and deluded by the dualities of the world. But the wise men know my nature and worship Me as their Self, and so they are dearer to Me says Bhagavan Krishna. However, those who take refuge in Me, in the end I will reveal my higher nature to them says Bhagavan Krishna in this chapter.
by advaitamandscience | Mar 15, 2025 | Articles
GITA AT A GLANCE – CHAPTER 6
Bhagavan Krishna says that one should perform action without expectation of the fruits of action. One who renounces the fruits of action is the real Sannyasi and not the one who renounces the action itself. In the name of sannyasa one should not stop performing the ordained duties. Instead, one should do all the ordained duties without the expectation of the result. Doing karma without the expectation of the result is the best way to purify the thoughts. When a person has attained the higher level of spirituality (yoga) then he can refrain from doing actions because he will be spending the time for meditation.
Bhagavan says that one has to raise oneself by one’s Self alone; let not one lower oneself; for the Self alone is the friend of oneself, and the Self alone is the enemy of oneself. One must have pure elevating thoughts. Only such thoughts raise a person. Dull and negative thoughts drag a person down. One must train the mind to be in control and in balance to view the dualities of nature equally. A yogi who has conquered the senses see a stone and the gold equally; he sees a sinner and a saint equally. He has evenness of mind. This is the yogi’s power of discrimination.
One must strive hard to attain the evenness of mind and understand the Truth. He must practice meditation. He must sit in an appropriate place and make the mind one-pointed. Sitting in an erect position, with his head, neck and body in a straight posture the yogi should concentrate on the Supreme Self as his goal. Bhagavan says that a yogi with a peaceful mind and abiding in Me attains liberation.
Bhagavan talks about the basic needs for practicing meditation. One must eat, sleep, and speak moderately. Only such a person finds it easy to control the mind. The mind of the yogi must not be disturbed by any external disturbances. Only a clam and controlled mind can abide in the Self. Once when the yogi gets a glimpse of the Self, he never moves from it. He feels that there is no other gain or happiness other than the Self.
This yoga should be practiced with determination else it is not so easy to attain it. Control of the mind and one pointedness of the mind will come gradually, but one must have determination, forbearance and patience for the yoga to materialize. Whenever the mind wanders away from the yogi, immediately he must bring it back under control and concentrate on the Self. By this practice, the yogi sees the Self abiding in all beings and all beings in the Self.
Bhagavan says that ’He who sees Me everywhere and sees everything in Me, he never becomes separated from Me, nor do I become separated from him’ Further more Bhagavan says that a yogi who recognizes Me in all beings and thus worships Me, always abide in Me. One who sees dualities of nature equally and worship Me in all beings is regarded as the highest yogi.
At this juncture, Arjuna asks Krishna that the mind is always restless and it is difficult to control the mind as it is to control the wind. So how can it be controlled? Bhagavan replies that definitely it is difficult to control the mind but by practice and determination one can control the mind.
Arjuna asks Bhagavan Krishna that if one is not able to control the mind and due to it has not attained perfection but has faith in the yoga, what will be his fate?
Bhagavan says that such a person will not face destruction in this world or the next. He will go to higher Lokas and after that will be born in the house of a yogi and continue the practice from where he has left. Bhagavan says that whatever little sadhana (practice) one has done in this birth will never go waste for that Jiva. The Jiva purifies himself through repeated births and finally reaches the Supreme Self. A yogi who practices yoga and attains the Supreme is superior to a sanyasi, or a jnani (obtained through the knowledge of the scriptures) and even superior to a karma yogi; and so, Bhagavan asks Arjuna to become a yogi because a yogi has both jnana and vijnana. With these words Bhagavan Krishna concludes the sixth discourse.
by advaitamandscience | Feb 15, 2025 | Articles
In chapter 4, when Bhagavan hailed the Sanyasi and the power of renunciation, Arjuna was confused. He asked Bhagavan Krishna that you praise renunciation and at the same time you ask me to perform action; Arjuna requested Bhagavan Krishna that which of the two is best suited for me- either renunciation of action or yoga of action.
Bhagavan said that both renunciation as well as yoga of action lead to the highest bliss; however, yoga of action is superior because it suits all. One should not renounce the action in the beginning stage of life itself. Instead, one should perform action and renounce the result of action. By performing action without the expectation of result one gets the maturity to live a life of equality. If an aspirant renounce the action in the beginning stage itself, it will drag him to laziness and subsequently ignorance. Till one gets the maturity of mind to cross over the dualities of nature, to free himself from the pair of opposites, he has to perform action but without the expectation of result. Only a perpetual sanyasi who neither hates nor desires, and free from the pairs of opposites is fit for renunciation of action. All others have to perform action without the expectation of result.
One should not renounce the action out of laziness or ignorance. A sanyasi or a jnani is deeply involved in meditation, so he may not get time or may not be aware of the outside world and in that case, he can renounce the action itself. A jnani will be completely detached from the materialistic world or he may consider the outside world as temporary and not that important. In that case, he may renounce the action itself. All the others have to perform action and do their obligatory duties, else it will lead them to ignorance.
Bhagavan Krishna inspite of His all-pervading and all-knowing nature He performed action till the end of His worldly life and showed the world how to do action without expectation. Therefore, performing action is inevitable for all till one gets the appropriate knowledge.
Bhagavan says that the knowledge one attains by performing karma as a yoga is not different from the knowledge one attains by practicing jnana yoga. Karma yoga as well as Jnana yoga both give the knowledge of equality; that is to see non-difference in this visibly separate world. This vision of equality is the basic step to reach the Supreme. Moreover, by performing karma as a yoga purifies the mind in which the seeds of Atma Jnana can be sowed easily. Practicing karma yoga for a long time destroys one’s ego and doer ship nature and he feels that he is not performing the action, instead his senses are performing action and he feels that he is the witness of his own actions. At this juncture, he feels a separateness between his Atma and anatma. Even at this stage, he has to perform action for the welfare of the world.
He who performs action and dedicate it to Brahman is not bound by his action and so sin do not incur him. If one performs the action without expectation of result then he is not bound by his action at the same time if one performs an action impelled by desire then he is bound by that action and it will influence him to take repeated births to experience the results. If one mentally renounces and remains unaffected by the fruits of the action then he remains peaceful in this body which Bhagavan says as the nine gated city (body with nine orifices). When a person understands that it is the nature that acts and Atma is the mere witness then he remains in peace. It is at this stage he identifies with Atma. However, this knowledge is covered with ignorance. One has to strive to get this knowledge with purity of mind. When one’s intellect is absorbed in Atma, then his sins are dispelled and he attains the Supreme.
Bhagavan says that a true Jnani do not see difference in this manifested world. In his vision there is only Brahman and nothing else. He sees everyone as equal or as Brahman; it may be a beggar or a king, an elephant or a dog, a sinner or a Brahmana, he sees no difference in them. In his vision, all these forms and gunas are external differences; there is nothing in this world other than Brahman. Such a Jnani neither rejoices when he gets something nor does he grieve when he loses something. Because he knows that he is Brahman and far more superior than the nature itself. He always rests in peace in Brahman. He finds happiness in the Self. This does not mean that he is passive or experiencing loneliness. Actually, he rejoices in the Self. A wise man does not find happiness in the external world because it is temporary and comparing to the happiness of Atma, it is negligible. A jnani or a yogi is an ever-happy, content man. One who rejoices in Brahman becomes Brahman himself. A jnani of this nature can renounce the action itself; because the actions do not bind him. If a person has not reached this level of freedom, then he has to perform action without expecting result to free himself from bondage.
In the next chapter Bhagavan talks about the different ways for a person to attain purity and equality of mind.
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